Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 43

[Speaker 3]
Good morning, everybody. Hey, Nick.

[Speaker 1]
Everybody doing okay? Hanging in there?

[Speaker 3]
It's like 3am in California or what time is it?

[Speaker 1]
It's the same time as Arizona. Yeah.

[Speaker 3]
Sometimes.

[Speaker 1]
Yeah, Arizona is a special place that never changes time zones. And everywhere else in the US does. Almost.

[Speaker 2]
There are some towns in Utah that do not. So when you're traveling from Arizona up through Utah, it's like crazy. You have no idea what time it is, unless you ask somebody.

[Speaker 1]
That's so old fashioned.

[Speaker 2]
I know.

[Speaker 1]
Well, I hope everybody's ready. Get all fired up because here we go. Oh.

Oh, by the way, stick around after this class if you have questions about any of the material, anything at all that we've covered so far.

[Speaker 2]
I have a lot of questions. Because Ben is super smart.

[Speaker 1]
Is, and he's really clever. So if he doesn't know the answer to your question, he'll make it sound like your question doesn't make any sense. No, I'm just kidding.

I'm just joking. But please do come to his Q&A. It's going to be amazing.

I ask him a lot of questions. OK, handsome. You're going to do your homework?

Yep. Just waiting for the introductions to use. All right.

Here we go.

[Speaker 3]
OK.

[Speaker 1]
All right. Good morning. Good evening.

Good afternoon. OK, so we're just going to do a brief review of last class and kind of actually of the point in the discussion we're having. Because we started this discussion last term.

Oh, yeah. A note on background noise. My family wakes up at this time.

So and there's some lighting issues. So you might hear some, you might hear middle schoolers. All right.

And babies. All right. All right.

We're in the middle of a discussion that we started last term. So we'll just talk briefly about it. Not too heavy.

Make it easy. OK. Question one.

What are the two types of nature we have been discussing in our text? And I don't know.

[Speaker 3]
Nature is our, I guess, provisional translation. But it works for now. Is this related to the two types of Buddha nature we're evaluating?

Kind of. There's only one kind of Buddha nature. But we're doing two different natures.

Well, there's one Buddha nature, but two different ways. We have a natural one and one that can be unrevealed via seeds. Yeah.

[Speaker 1]
Yep. That's it. Pretty simple.

[Speaker 3]
Developable and inborn or something.

[Speaker 1]
Yeah, exactly. I just put Buddha nature and a developable.

[Speaker 3]
Exactly.

[Speaker 1]
Yeah. Try to say that. OK.

Exactly. Someone else watched Looney Tunes besides me. I did.

What is the conundrum involving these natures? What's a conundrum?

[Speaker 3]
This is a conundrum. It's so meta. It's a conundrum, conundrum.

[Speaker 1]
I mean, it's the problem, the argument. I don't know. Conundrum is the best word.

Yeah. What is the difficulty with understanding?

[Speaker 3]
One's supposed to be unchanging, at least. That's a big conundrum. Yeah.

Somehow, your unchanging nature should go from being schmuck nature to the nature of an enlightened being.

[Speaker 1]
Yeah. That's a conundrum. Essentially, how can an unchanging thing be the cause for something that develops?

[Speaker 3]
Yeah.

[Speaker 1]
Yeah. That's this is the whole discussion. This is why we're talking about the whole thing.

If you're wondering why I'm asking these questions. OK. What are each of these natures said to be the basis for?

Buddha. Sorry. Ku.

Tibetan. So yeah. Suku and what do you call it?

Yeah. Chuku is one of the Sukus, I believe. No, Chuku is not one of the Sukus.

Chuku, he said. Sorry, I misunderstood. Oh, no problem.

OK, no problem. Yeah, you're on the right track. Respectively, the emptiness of the Buddha's mind and a Buddha's body.

Respectively, for the first answer.

[Speaker 3]
That's not Tibetan.

[Speaker 1]
Oh, sorry, that's from. That is not Tibetan. OK.

I was wondering why you guys, I thought you guys were just being smart. Good job. No, it's, it's in the morning, dude.

[Speaker 3]
Glad we could disabuse you of that.

[Speaker 1]
Hey, word. The first Tibetan word here, the ne has to be a kaona. Sunday.

Oh, the.

[Speaker 3]
Oh, yeah.

[Speaker 1]
Thanks. OK, what does Rangchen Neerik mean? Buddha nature.

Yes. Not difficult. OK, what does Gengur Tinrik mean?

Developable. Developable. Yeah, you have to have an English pronunciation class after.

That's good. You don't have to sound like you're saying it under water. The developable nature is a heavy prenasal by tradition.

So people say Gengur. It almost sounds like an ornament or something. Gengur.

Oh, Gengur, yeah. Like, what's the other one? Ring, ringdra, like that?

Exactly, yeah. Heavy, heavy prenasal there. Ringdra, Gengur.

OK, and this one I threw in for funsies because we keep saying it keeps coming up. It's Rangchen Neerik, Neerik this, Neerik that for numbers. So what does Neerik mean in terms of.

[Speaker 3]
It's not clear here that it's three. Not fixed at three.

[Speaker 1]
Yeah, exactly.

[Speaker 3]
Doesn't gots to be three.

[Speaker 1]
Yep. And that's where we are at discussion. Why does it not gots three?

For perfect translation. OK. Yeah.

All right, good. That's it. Were we saying that the Buddha bodies are not definitively three?

No, that the Buddha natures. Because we're saying, well, Buddha nature is the support of the Chuku. And developable nature is the support of the Lanku.

And the guy comes along and says, well, there's three bodies. So how come there isn't three natures? And then Jason Copp was saying, why there isn't blah, blah, blah.

Yeah. Oh, yeah. Not definitively three bodies.

Nice homework word. Thank you. You're welcome.

Review complete. And I'm looking forward to the family waking up. Oh, they're already waking up.

I can tell Nick is whispering. I'm whispering, too. But I don't know if it's going to work out.

Zoom has gotten amazing at filtering out background noise. Oh. Which is cool.

Yeah. All right. So you might not hear my stomach.

OK. By the way, it's extremely difficult text right here. And I'm still finding out new things every time I read it.

So we'll go for it. But I'm not totally confident about it. I need to work on it, also.

But the main argument is that if there's different kinds of Buddha bodies, and three of them are changing, the two ones that are made of form, but so is the... When you divide into four bodies, the mind of a Buddha is also changing. I don't see a disgust here.

If you restrict yourself to three bodies, and you say it's nyana dharmakaya, which is a mixture of the Buddha's mind and the Buddha's emptiness, usually the emptiness takes precedence. And they call that body unchanging, because 50% is unchanging. So I don't see this discussion here.

I don't see them talking about the mind of the Buddha. They're mostly focused on the two form bodies. And then maybe the mind plus emptiness body being the unchanging one.

But it's difficult. This whole section is difficult. If it wasn't Tsongkapa, I would doubt it.

But since it's Tsongkapa, it's probably just our problem. Okay, it's tradition for Professor Nick to start out the checking. Word, do you want to read for a while?

And then we'll let... You can pick somebody else to read if you want. Okay.

Okay. So Yeah, good. Let's start at the end.

Let's start here. RIG THA BDE PA GSUM means what? Three separate types.

Of? Of natures. Yeah, three separate kinds of, kind of like the enlightenable nature, or something like that.

And they divide it, not by the ten. The basis. Yeah, they don't say...

Rather, they divide it by the DE BU. The result. Yeah, so people divide the three THEG PA, the three results.

The enlightenment of a listener, the enlightenment of a... Self-made Buddha? Self-made Buddha and the enlightenment of Bodhisattvas.

They divide them into... Then they would say, because these people are reaching three different enlightenments as a result, there must be a RIG. There must be three different kinds of RIGs.

So earlier they were talking about, look, there's three kinds of Buddha bodies that you get. Therefore, there must be three kinds of Buddha natures. And here he says, look, you don't have to divide it by what you're resting on.

You don't have to divide it by Buddha nature. You could divide it by the end of each of the three tracts. And then you look at the three different results of the three different tracts and you PHAG.

What's that mean, word? You, I don't know, estimate, measure, consider? Yeah.

Here you deduce three different kinds of RIG. So given that there's three different kinds of enlightenment, at least in the lower Middle Way school, then there must be three different kinds of RIG which cause it. So again, they're getting into this problem between the Buddha nature which allows Buddhahood to result, and the Buddha nature which supports a different Buddhahood.

One changes and one doesn't change. Now we can go to the beginning of the sentence. THEG PA GSUM, THEG GSUM means what?

I mean, three vehicles or three methods or three tactics, I don't know. Here it's got to be talking about the three tracts and not talking about what? The three yanas, like the Tantrayana or something.

Yeah, what are the three yanas? There's two ways of doing it, I guess. But you could say Hinayana, Mahayana, and Vajrayana Mahayana.

Yeah, you could say Hinayana, Open Mahayana, and then Vajrayana Mahayana. Here the discussion is obviously not that. Here the discussion is about the three yanas in the sense of the three tracts.

When you say listener tract, self-made Buddha tract, and Bodhisattva tract, the result of each, they each go through the five paths separately on their own tract. And the fifth path in the first two tracts is called Cang Chu, but it's... Not Cang Chu.

It's not. It's just nirvana. And it's a lower nirvana.

And then in the higher tract, the Bodhisattva tract, when you reach the fifth path, you reach full enlightenment. So, therefore, some people don't accept that there's even Thepasum.

[Speaker 3]
Right, there's three tracts.

[Speaker 1]
And they would say, yeah, the whole concept of three tracts is Trang Dön. Yeah, Buddha didn't really mean it. He didn't really mean there was three enlightenments.

And furthermore, Je Tsongkapa mentioned in his Gomba Rabso that led me to change the Buddha word in self-made Buddha to lowercase b. It makes a long argument for why they are not Buddhas. They're just called Buddhas.

So, Döpala. Now, somehow this argument applies. This whole paragraph applies to people who believe that there's not really three tracts.

And by the way, the highest Madhyamika doesn't accept the three tracts. They say, tar tuk what? Tar tuk tekpa shipa.

Yeah, in the end it's all one tract. And that statement that there's not three tracts, there's only one tract, has been expanded by the masters, include non-Buddhist religions, which is kind of beautiful. They say, in the end, everybody has Buddha nature.

And it's not restricted to Buddhism. Every living being has. And every method of every religion, in the end, leads to the same place.

In one sense, all religions in the world are a single religion. And it's very beautiful. And there's a long argument for it.

We're going to get it in Tim's book in about 100 years.

[Speaker 3]
Oh, great.

[Speaker 1]
So, Trang Dön Döpala. So, let's say we say that there's not really three tracts. Döpa la rung gi tar tuk.

What's that? Döpa la rung gi. Admittedly, some people don't agree to three tracts.

And they wouldn't say that tar tuk tekpa sum tu döpa la mi te de. They would say that somehow an idea here would be incorrect for a person who accepts that there are three tracts. In the end, there are three tracts.

Tar tuk. And he's going to explain it more below. And he's going to quote a sangha.

And it makes a lot more sense when we get there. De dak gi shung du means what? De dak gi shung du.

These texts. Yeah, which means in the scriptures of the people who do accept three tracts. They say, look, there should be three tracts.

Why? You're dealing with separate kams. Yeah, they're different categories or realms.

Or sometimes kam can mean... Predilection or something? Yeah, predilection.

Great, great. Personality types. You're dealing with three different personality types.

[Speaker 3]
Oh, right, like your kam, right?

[Speaker 1]
Yeah, exactly. And you're dealing with a separate möpa. What's möpa?

Aspiration regions? Yeah, some people want to save the universe. Some people just want to get out of the hell realms, whatever.

Ngepa drub mi drub. This is not clear. It just says what?

It's that people are different or you can't determine? You achieve ngepa. Oh, you mean ngelek?

What's ngepa mean? Ngepa means definite or something. Yeah, definitely.

So it says here, literally what it says is, do you achieve it definitely or not? But I take it to mean, do you have to achieve it definitely? Do you definitely have to work at it?

Or you don't definitely have to work at it? Is it natural to all human beings or all beings? Or is it something you have to develop through classroom time, etc.?

I take it this way. Saben kyi dewu ta de dak. What's that mean?

Well, the top should be like those two or something or those three. That's why I wrote... Check this dak.

Why? Because what comes after it? What it says now is two, three separate seeds.

And it doesn't make a lot of sense. I mean, it's possible, but it's unusual. Dak is a word for two.

Three. Now, that is the argument we're having right now. There's two form bodies.

They should each have their own buddha nature underlying them. And then there's one wisdom emptiness body. And that has its own unchanging buddha nature underlying it.

So, it makes a little sense, but not much. Again, can it be like one of those inherent ores, like dak sum? Like, is it two or three?

It could be, yeah. But they would rarely use it in that way. In fact, I can't even think of a case in itself.

You know, it's a good theory. I think it's a misspelling somewhere. By the way, it would make more sense if it were dung.

Right. Okay, separate or three or something? Well, no, it wouldn't even make sense, man.

Anyway, you check it out in the text. Luckily, you have a page break there. So, you can check the end of 27B.

Okay, mikpay na. This mikpa just means exist, okay? So, because there are three distinct results of three distinct causes, that's why we talk about three distinct what, Rick?

Natures. Yeah, and we establish three distinct natures not because of what underlies them, but rather by what causes them, okay? Okay, debu goni.

Debu goni, gyu ta deba nyi. By looking at the three different results, we pakpa, we, what do you call that? Figure?

We deduce three different causes. So, we kind of establish the existence of a Buddha nature backwards. We look at the final result and we work backwards to the cause, or we work backwards to the underlying reality, nature, and that's how we get to the three Buddha natures.

Ta depe. Key, what's the key here mean? But...

Yeah, but in this case, he's saying we don't establish three kinds of Buddha nature because of three separate... Separate basis. Yeah, basis, yeah.

And throughout this discussion, you have to be sensitive to the difference between R-T-E-N and... B-R-T-E-N? Yeah, yeah.

When they say without the B, it's referring to the table under the coffee cup, okay? So, we don't say there's three different Buddha natures because of what underlies the three enlightenments. We say there's three Buddha natures because of the different causes of those three enlightenments, and therefore, the Buddha nature is kind of more the cause than the support.

Okay, cool. And there's going to be a lot of good clarification coming up. Okay, here we go.

Okay. Dr. Kramer, can you check them? THE DAG GIS DE BZHIN THOB PA THANG ZHES PA'I NBREL BAR YANG BYANG TSAR THAR SKYE MCHED DRUG GIS SKYE BAR LA ZHES PA'I PHYIR RO Yeah.

Now, because of the PHYIR, this sentence has to be an argument supporting the idea that Buddha natures are, what do you call it, deduced from three results and not from three things standing on three supports. And then he's quoting a book that says DE BZHIN THOB PA, or THE DAG GIS DE BZHIN THOB PA. And then he says someone wrote a commentary to those words, which is TSANG ZHAR, or which follows Asanga's Bodhisattva Bhumis, which is a huge compilation of five different works.

SKYE MCHED DRUG GIS SKYE BAR LA ZHES PA'I PHYIR RO And now we're getting into a new idea, which is something about the six SKYE MCHEDS is going to clarify something about Buddha nature. Something about our six SKYE MCHEDS is going to clarify our Buddha nature. What's the SKYE MCHED DRUG?

The six stores of sense? Yeah, it's the fifth link in Sugeng's text, right? It's the empty houses if I'm...

Sorry, yeah, it's the empty houses with windows. Yeah, exactly. Yeah, and you can think of SKYE MCHED like that.

The eye, the ear, the nose, they are like windows to the outside world. And when you talk about SKYE MCHED, you're talking about the windows that you're born with. Okay?

If you're born in the form and desire realm. So, DE DAG GIS DE BZHIN THOB PA DANG ZHES PA'I BRAL BAR So, there's a trick to reading the word DE BZHIN THOB PA. I think it's the one that comes from Gyulama, Uttaratantra, written by Maitreya.

And here's a very cool thing, okay? What does DE BZHIN THOB PA mean? Well, THOB PA means to achieve.

DE BZHIN literally means, I mean, that. So, it doesn't make any sense by itself. It's achieve like that, okay?

Now, I'm going to take you down to a commentary I found. There's the root text, okay? DE BZHIN THOB PA from Gyulama.

And here's the punchline, read it here. DE BZHIN THOB PA DANG ZHES PA'I BRAL BAR In fact, I'm going to cancel that. Let's read this section together and you'll see it, okay?

And this happens to be the section from the Bodhisattva Brumis of Master Asanga, okay? This is the section he's referring to. Yeah, that makes sense.

Let's read it first and then you'll be able better to misunderstand everything else.

[Speaker 3]
Yay!

[Speaker 1]
And by the way, I find, in this section, I find Asanga more intelligible than Tsongkhapa. But here we go. DE LA RIGS GANG ZHES NA DOR NA RNAM PAR GNYIS TE RANG BZHIN GYIS GNYIS PA THANG YANG DAG PAR RGYUD PA'O Okay, translate.

Oh. DE LA RIGS GANG ZHES NA You may ask, what is that nature? Yeah, what's Buddha nature?

Yeah, what's the nature we're talking about? DOR NA RNAM PAR GNYIS In brief, it has two parts, two aspects. Yeah, good.

There are two types, yeah. Two types, okay. TE Those are, I guess, this TE is RANG BZHIN GYIS GNYIS PA the Buddha nature, and THANG, and YANG DAG PAR RGYUD PA, and that one which is from perfect practice or something?

Yeah, good. The one that you have to practice, to develop. In other words, in the language of the Mixed Nuts, Developable.

Developable. And so, RANG BZHIN GYIS GNYIS PA, that one which stays in all beings by nature, and the other one which you have to develop through practice. And maybe that's the NGES GRUB, by the way.

Now, here's the punchline. Please read this part in. TE Good.

YANG DAG PAR RGYUD PA, THOG MA'I MED PA'I NUS CAN CHU NI RGYIS THOG PA DE LTA BU YIN NO Good. And this is a wonderful sentence. This sentence clarifies this whole section.

Oh, great. Again, this is Master Sangha writing on his own, without my turn, or supposedly.

[Speaker 3]
Supposedly.

[Speaker 1]
TE LA RANG BZHIN GYIS GNYIS PA'I RIGS That's nature which stays, which is buddhish. Yeah. Now, you guys want to know what's the buddha nature which is natural to all beings, which is inborn to all beings, okay?

It's a keeper of the SKAD CHE GRUB of CHANG CHUD SEMPAS. Oh, yeah. We had this earlier.

Jason Koppa started talking about SKAD CHE GRUB and we had no idea why or whatever. Yeah, yeah. And I'm glad you caught that and I'm glad you remembered that, because it's going to come up in a couple of people's texts pretty soon.

Oh, okay. Yeah, it's a feature of the six doors of sense? Yeah, of the bodhisattvas, okay?

So, for you guys who really want to understand this book, this section, he says, when we talk about your unchanging buddha nature, which you have THOB PA. Achieved. CHEN GNYIS KYIS, by the very nature of things.

You didn't have to do anything. CHEN GNYIS doesn't mean emptiness so much. It means by the very nature of the universe, you got it, okay?

What? DE RANG BZHIN BZHIN MED PA'I RIGS DE RANG BZHIN BZHIN MED PA'I RIGS Okay? So, what do you got here?

DE BZHIN THOB Yeah, yeah. Let's go back up. How?

DE BZHIN THOB Okay? Boy, that's not fair. That's just not fair, okay?

Yeah. DE BZHIN THOB means, DE KHYAD CES GROL GYI RANG BZHIN GYI CHEN GNYIS KYIS THOB PA'I RIGS It doesn't have anything to do with achieving emptiness or anything. It's just an abbreviation.

It's like saying WOS MA. What's that? WOS MA.

A lot more than what you said. It's Wordsmith. Oh, Wordsmith.

Don't you guys know Wordsmith? WOS MA. It's totally unfair.

He shouldn't have done that. So, when you say DE BZHIN THOB PA, you're going to say DE RANG BZHIN GYI THOB PA'I RIGS. But isn't THOB PA like a horrible verb to be using with RANG BZHIN MED PA'I RIGS?

Yeah, it is. By the way, we're going to talk about... No, it means...

It's a lousy word for RANG BZHIN MED PA'I RIGS if you... No, it's not. And I'll show you why.

You did acquire it. That's what's bothering you. It's bothering you that he said acquire.

How could you acquire RANG BZHIN MED PA'I RIGS? You always had it. Okay.

That's what's bothering you, and it's good that it's bothering you. It shows you understand this. So, what he's saying is the RANG BZHIN MED PA'I RIGS, the Buddha nature, which doesn't change, is a quality of your six doors of sense.

If you're a bodhisattva. Well, even if you're not a bodhisattva, okay? Oh, really?

Yeah. But it says RANG PHYUG SEMS PA'I RNAM. It does.

Wait, wait, wait, wait. So, it doesn't mean bodhisattva here? Say again?

So, it doesn't mean bodhisattva here? It does mean bodhisattva here. And by the way, that may relate to the three tracks.

He may be separating out the bodhisattvas, but let's not go there. Okay. Now, the cool thing here is, why should your Buddha nature attach more to your six doors of sense than to all the other parts of you?

You got lots of other parts to you, right? Why do they emphasize the six doors of sense as being what carries your Buddha nature? Why?

Okay, and he says, because the six doors of sense RGYU from TSE GCIG NAS TSE GCIG DU Yeah, they continue on in a stream from life to life or something? Yeah, life to life. So, when you talk about where the Buddha nature hangs out, or what drags it from life to life, you could say, look, every living being has awareness, which is dragged from life to life.

The awareness of living beings is connected from life to life. So, therefore, we say your Buddha nature is connected to your six doors of sense. Because they are what continues from life to life, unless you head for the what realm?

Formless. Formless realm. And that's okay.

I mean, you get a version of the six keys, I think. KE PHYED GCIG Yeah, yeah, yeah. Okay.

Anyway, it's a beautiful statement. So, now we know why they're talking about the six doors of sense. Why should your eyeball?

Why should your ear? Why should your tongue and your nose and your skin and your thoughts? Why should they be more tied up with Buddha nature than any other part of you?

Because when you think about it, it's the awareness that streams from life to life, and that drags the Buddha nature with it. It's an interesting idea.

[Speaker 2]
Why didn't they just say awareness, mental awareness?

[Speaker 1]
Why didn't they say GYI GYI KHYAD CHE? Right? Yeah, why didn't they say that?

I don't know. Maybe he's trying to isolate one of the twelve links, which is called KHYAD CHE DRUG. We never call it KHYAD CHE GCIG, even though in the formless realm, it is KHYAD CHE GCIG.

Yeah. Okay. DE NAS GCIG NAS GCIG TU RGYUD What's this RGYUD mean here, Word?

That RGYUD means a lineage or a stream or... Yeah, it streams from life to life. Okay?

And it streams from moment to moment, even in one life. Okay? RGYUD DE'ONG BA This DE is that present participalizer.

It comes to the new life in a stream. So when you see DE between two verbs, you can think it means it comes streamly. Oh.

Actually, I had that question for you because I've seen like DE and TE in the middle of sentences and I was like, wait, what? It's not a positive. Yeah, exactly.

That's a very fine distinction that you noticed it. It's good that you noticed it. It means that you're supposed to read those three words quickly.

RGYUD DE'ONG RGYUD DE'ONG It comes in a stream. It comes streamly. It comes streaming.

Streamingly comes. Okay? And the DE just means LY.

Okay? It comes streamingly. Okay.

[Speaker 3]
I was going to ask you about that term.

[Speaker 1]
And when you read it out loud, you're supposed to smush them together. RGYUD DE'ONG Say RGYUD DE'ONG. RGYUD DE'ONG RGYUD DE'ONG BA Okay.

RGYUD DE'ONG BA Well, how long has it been RGYUD DE'ONG? Forever and ever and ever.

[Speaker 3]
Yeah, yeah.

[Speaker 1]
For time with no beginning. RGYUD CHEN It has time with no beginning. And you acquire it.

CHEN GYIS KYI I mean, by its nature, I mean. Yeah, by the nature of the universe. You don't have to do anything.

When you take a new birth, it comes with you. It's built in from the factory. What?

RIG RANG BZHIN MED RIG Okay? He calls it DE BZHIN. Okay?

Your RANG BZHIN MED comes together. THOB PA DE DAG PA YIN NO Okay? I want to read this whole section because it's so beautiful.

And it's going to make a good footnote. I don't know. But it makes the whole argument much, much clearer.

Venerable Utpala, can you check in?

[Speaker 2]
Sure. That's an easy job. I just sit here and smile.

[Speaker 1]
You can kind of go to sleep. But anyway, okay. DE LA YANG DAG PAR CHUPE RIG NYI NGUNG GE WE TSA WA KHON PAR CHEPE LE THO PA KANG YIN PA TE THUN GYI KHAM DIR NYI NAM PA NYI NGI KHA YANG DU THO Good.

Okay, de la yamdapar drupay rig gi. Now, as far as the drupay rig. The achievable.

Yeah, the developable Buddha nature. You kompa, and I don't say gompa. You commensurate.

You get used to your ngun gyi gyewi tsawa. Your previous treasure trove of goodness. Nice.

Thank you for saying treasure trove and not saying... Root. Root, okay?

It doesn't mean root here. It means your karmic bank account of good karma. Chepa la.

Chepa la'i thopa. You get this second type of Buddha nature from habituating yourself to doing good stuff. Okay, thopa kalyan.

That's the one, the developable one is that one. Dön gyi kam dyr. Well, okay, yeah.

Meaning in this context? Yeah, you can say that in this context. In this meaning context, right?

We dön nyi ka. We assert both. Yeah, we accept both.

We accept that there's a Buddha nature which you've had streaming, connected to your six awarenesses from life to life. And we accept that there's another one which is the result of getting used to good deeds. Okay?

Keep going. Wait, one second. Please say something.

So, rik te nyi sabun she kyang chok. Kam te nyi rang shin she kyang chok. Yeah.

What's that mean? Rik te, those riks, the rik that we speak of. Yeah, when we talk about these two kinds of nature.

Yeah. Yeah. They're said to be types of seeds as well.

Yeah, this is a, actually this is a highly controversial statement. You can refer to those two Buddha natures as seed. Well, I don't know if he's talking about two or one.

Yeah, yeah, because te, those, that. Maybe we should say that last one we talked about, the developable Buddha nature. You can call it.

A seed. A seed, good. And the one that we talked about before, that's the way I'm going to read it, okay?

I'm going to put here a note for myself. Yeah. Okay?

And you can refer, I'm going to say the first one. Okay? And the one which we call, I don't know, kam, your, what did Nick call it?

Predilection. Yeah, your predilections. We can call it nature.

Okay? Now you got to find a different word for it, okay? Yeah.

Anyway, one of the two, one of the two Buddha natures is more causal. Right. And one of the two Buddha natures is more a nature.

Okay? And can you, can something be more or less causal? Yeah, okay.

I mean. Problematic. Okay, keep going.

Venerable Udpala, you're still up. Che yang drup, yang dakpa. Chepu.

Oh yeah, chepu. Yang dakpa ma drup pa, ni chepu, mepe chal chal wa yin no. Yeah.

Good luck on this one. Oh. You want to struggle with that for a second?

Sure, I can add it to the rest of my struggles. Te yang, furthermore, and also that, oh, I see. Wait, chepu yang dakpa ma drup?

Oh, I guess. Yeah, yeah. Wait, this must be the first one is not something that is an achievable result.

Yeah, and so the first one, which is a result, is not a result of something you did. Right. And therefore, it doesn't really have any results.

And we would have to say it's kind of subtle. Yeah, it has a subtle way of being or something, cha, like condition or something? Yeah, yeah, cha chal wa.

Yeah, I get it. It's kind of the more, the part, the Buddha nature, the first one, which is not achieved through as a result, is resultless. And we can say it's the more subtle one of the two Buddha natures, okay?

Now what's he going to say about the second one? It's rock. Yeah, he is going to say rocks.

Look, here it is. Oh, he does. I was joking.

Good, you anticipated Arya Sangha, not bad. Yay. Okay.

DRE BU YANG DAG PAR DROD PA NI DRE BU THANG BYAS PA RAG PA YIN NO The Buddha nature, which you have to DROD PA as a DROD PA. Yeah, the Buddha nature, which is where you got to practice to get something. Yeah, good.

That does come with a DROD PA. Yeah, and that one is gross. Yeah, that's a more obvious one.

The other one is more subtle, okay? The one with, the Buddha nature, which does not involve causation is more subtle. The Buddha nature, which does involve causation is more rough.

Yeah. Okay. I propose, if you're up for it, that you choose a victim from our many participants.

We have 124 people here. And if you click on the participants, you can see a list of their names. Nick taught me that.

Yeah. You want to just choose somebody that you think it would help them to read this sentence for you and then critique their reading? Yeah, I'll ask one of my Tibetan students.

Yeah, pick on them. Okay. Okay, Bogdana, are you available there?

They're going to pretend they didn't hear you. I know.

[Speaker 2]
No, no, I'm here. You just caught me. Caught me unexpectedly.

[Speaker 1]
Wait, so they're going to read again or I'm going to read and they're going to- I suggest they read and you critique. It's slower, but we're going to help more people. Yeah, I agree.

Okay, Bogdana, just try. You're going to not know stuff, but it's okay. Do as much as you can and don't be shy.

[Speaker 2]
Okay, so just guide me where exactly I'm reading.

[Speaker 1]
Okay, the first letter on the top of the page, B-Y-A-N-G. No, that's not pronounced correctly.

[Speaker 2]
Yang?

[Speaker 1]
Yang? Say Chong. Chong.

Chong.

[Speaker 3]
Chong.

[Speaker 1]
Yep. Chu.

[Speaker 2]
Chu.

[Speaker 1]
Yeah, just try.

[Speaker 2]
Sams. Yep. Sams.

Pai.

[Speaker 1]
Pei. Yep.

[Speaker 2]
Pei. Rig. Yep.

I'm not sure if Far is reading.

[Speaker 1]
Yeah.

[Speaker 2]
Rigs.

[Speaker 1]
Yeah.

[Speaker 2]
Dead. Dang.

[Speaker 1]
Yep.

[Speaker 2]
Lang.

[Speaker 1]
Dang, damper.

[Speaker 2]
Okay, dang. Should be dang as well, right?

[Speaker 1]
Damper.

[Speaker 2]
Damper. Damper.

[Speaker 1]
Yep.

[Speaker 2]
Oh my God, I'm crying here. I should be, you know. Such a tension.

[Speaker 1]
Nam. Yeah.

[Speaker 2]
Ni. Yan.

[Speaker 1]
Nian. Nian. Yep.

Dos. Tu.

[Speaker 2]
Tus.

[Speaker 1]
Tu.

[Speaker 2]
Dang.

[Speaker 1]
Yep, good.

[Speaker 3]
Rang.

[Speaker 1]
Yes. Sang. Yes.

Yes. Ye. Ye.

Yes.

[Speaker 2]
Tam.

[Speaker 1]
Ye.

[Speaker 2]
Sams.

[Speaker 1]
Tam che.

[Speaker 2]
Tam che.

[Speaker 1]
Yep.

[Speaker 2]
Las.

[Speaker 1]
Le.

[Speaker 2]
Ye. Le.

[Speaker 1]
Yep.

[Speaker 2]
Tian.

[Speaker 1]
Tian, yep.

[Speaker 2]
Tian. Das. Pa.

[Speaker 1]
Pa, if there's an S on the end, don't pronounce it.

[Speaker 2]
Oh, okay. Da-pa. Da-pa.

[Speaker 1]
Yep.

[Speaker 2]
Yin. Na. Yep.

[Speaker 3]
Sam.

[Speaker 1]
Perfect.

[Speaker 3]
Tan.

[Speaker 1]
Chen. Pal-tan.

[Speaker 2]
Chen.

[Speaker 1]
Yep.

[Speaker 2]
Pal- Chen. San. Tam.

[Speaker 1]
Yep.

[Speaker 3]
Cha.

[Speaker 1]
Che.

[Speaker 3]
Che. Che.

[Speaker 1]
Mm-hmm.

[Speaker 2]
La. Pa. Pa.

[Speaker 3]
Mm-hmm.

[Speaker 2]
Las. Le.

[Speaker 1]
Don't pronounce the S. Le.

[Speaker 2]
Le. Chi. Mo.

[Speaker 1]
Mu. Good.

[Speaker 2]
Te.

[Speaker 1]
Good.

[Speaker 2]
La.

[Speaker 1]
Yes.

[Speaker 2]
Na. Me.

[Speaker 1]
Yes.

[Speaker 2]
Bai.

[Speaker 1]
Okay.

[Speaker 2]
Yat. Bai-yat. Ke-par.

[Speaker 1]
Ke-par.

[Speaker 2]
Ke-par. Ke-par.

[Speaker 1]
Mm-hmm.

[Speaker 2]
Chan.

[Speaker 1]
Chen.

[Speaker 2]
Chen. Yin.

[Speaker 1]
Yes.

[Speaker 2]
Par.

[Speaker 1]
Yes.

[Speaker 2]
Rig.

[Speaker 1]
Yes.

[Speaker 2]
Par.

[Speaker 1]
Yes. Chao. Chao.

[Speaker 3]
Yay, thank you, thank you, Chao. Thank you.

[Speaker 1]
Good job. That's the first of a million times you're gonna read, okay? Oh my God.

Congratulations. Thank you so much. You're very brave to do it.

You must have a good teacher. Of course. We got about two minutes, Kishore.

Don't worry, we got it. We got it covered, Nick. Chanjay Senpai, Rick, word.

Okay. The nature that comes from Bodhisattvas Yeah, wow, oh my God. I gotta take a picture of this.

Hang on. Hey, word, I gotta take a picture for my honey bunny.

[Speaker 2]
Okay. Okay.

[Speaker 1]
She doesn't care about my pictures, but if she sees a picture of you guys like this. She's happy. You happy, baby?

Wow. Can you hold her up just a bit? Okay.

[Speaker 2]
Oh, that's gonna be famous. Oh, she knows daddy's laugh.

[Speaker 1]
I think this is gonna be one of those cases where the child outshines the... Hopefully.

[Speaker 3]
Okay. Too hard.

[Speaker 1]
Chanjay Senpai, Rick, de dang denpa nam ni. If you have... Now he's not talking about Buddha nature.

He's talking about the nature that's held by a Bodhisattva. Okay. Right.

Well, K.J. Drup, K.J. Tsangchup Senpai, K.J. Drup Gyi Rik? Possibly, yeah. Yeah, I think so.

That is completely nge deypa from the Nyen Tuk Gyi Rik and the Rang Sang Gyi Gyi Rik. It is completely past or I guess separate in some way from the... Yeah.

Yeah. It's gone a long way past what? The nature of the listeners or the self-made Buddhas.

Yeah, there's something about, I think, the debubbable Rik of a Bodhisattva which is superior to the Rik of a listener or a self-made Buddha, okay? And this da is confusing and it means much less if... much less than...

much less than how it surpasses the Rik of Semchen Shin.

[Speaker 2]
Of other folks.

[Speaker 1]
Yeah, all other beings who are not yet listeners, self-made Buddhas or Bodhisattvas, okay? In fact, we can say that the Rik, the Buddha nature, probably debubbable of a Bodhisattva is lanamepa. It's unpassable.

Yeah, good, good. And then he's going to say why and we're going to read that next time, okay? Yay, next time.

That was a big help. So we're going to finish this, stop here. What's today, the fourth?

Yes, sir. Pick up here, pick up here next class and return back to where we are, okay? All right, good.

Nice job, dad. That girl is, I don't know, she's beautiful.

[Speaker 2]
She's cute.

[Speaker 1]
Hey, word, you got to do this thing that all the other parents do. They come up to me and say, Geshe-la, I don't know, you know. She's just like more intelligent than other kids that I see.

She's just more beautiful. No offense to the other parents, but. No, I'm not being, I'm not being, you know, biased, but.

I'm not biased at all. It's, that's. She really is more beautiful.

Subjectively. Just the way it is. Okay.

Okay, congratulations, word on the baby. Thank you. Ladies, it's off to the work.

Yeah. See you guys soon. How long we got, Nick?

Actually, there's a Q&A with Ben starts in eight minutes. Okay, cool.

[Speaker 3]
All right.

[Speaker 1]
And we'll see you, you have another meeting. Yeah. Okay.

Bye, everyone. See you guys this evening. Have a good yoga class.

Thank you, Geshe-la. I mean. Thank you, Geshe-la, thank you, word.

Thank you for teaching the basics, class, word.

[Speaker 3]
Oh, yeah. No problem. All right.

Later.